Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted ...
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Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted explanation for why they should occur where they do. The explanation proposed in this chapter is that the structure of law and narrative cuts the book to the shape of the controlling paradigm. This means that the book of Leviticus itself is structured as a tripartite projection of the tabernacle, and thus also as a projection of Mount Sinai. On this reading the two stories (narratives) correspond to two screens which, according to the instructions given in Exodus, divide the desert tabernacle into three sections of unequal size: the narratives interrupt the movement through the laws as the two screens interrupt the movement through the tabernacle. This thesis is discussed in sections covering: Leviticus as a projection of the tabernacle; fire for fire, and burning for burning; the curser cursed; the scandal of the law of talion (retaliation); and the language of oracles.Less

The Two Screens

Mary Douglas

Published in print: 2001-03-08

Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted explanation for why they should occur where they do. The explanation proposed in this chapter is that the structure of law and narrative cuts the book to the shape of the controlling paradigm. This means that the book of Leviticus itself is structured as a tripartite projection of the tabernacle, and thus also as a projection of Mount Sinai. On this reading the two stories (narratives) correspond to two screens which, according to the instructions given in Exodus, divide the desert tabernacle into three sections of unequal size: the narratives interrupt the movement through the laws as the two screens interrupt the movement through the tabernacle. This thesis is discussed in sections covering: Leviticus as a projection of the tabernacle; fire for fire, and burning for burning; the curser cursed; the scandal of the law of talion (retaliation); and the language of oracles.

This chapter examines the Book of Mormon's racial theology of “white universalism.” It explores the supposed pre-Columbian history that the Book of Mormon contains, notably the origins of Native ...
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This chapter examines the Book of Mormon's racial theology of “white universalism.” It explores the supposed pre-Columbian history that the Book of Mormon contains, notably the origins of Native Americans as a remnant of Israelites called the “Lamanites.” It also explores the future that the Book of Mormon prophesies in which the Lamanites unify with believing “Gentiles” to become one “white and a delightsome” people and together build a New Jerusalem in America before Christ’s return. The chapter also includes an examination of the Book of Mormon prophet, “Samuel, the Lamanite.” Samuel’s case, along with other marginalized early American religious leaders like William Apess and Jerana Lee, shows that non-white Americans have a “privileged sight” onto America and America’s religious communities that fail to live up to their own ideals of inclusion and equality. The views of marginalized figures are thus essential for an accurate accounting of America’s past.Less

The Book of Mormon : A (White) Universal Gospel

Max Perry Mueller

Published in print: 2017-09-11

This chapter examines the Book of Mormon's racial theology of “white universalism.” It explores the supposed pre-Columbian history that the Book of Mormon contains, notably the origins of Native Americans as a remnant of Israelites called the “Lamanites.” It also explores the future that the Book of Mormon prophesies in which the Lamanites unify with believing “Gentiles” to become one “white and a delightsome” people and together build a New Jerusalem in America before Christ’s return. The chapter also includes an examination of the Book of Mormon prophet, “Samuel, the Lamanite.” Samuel’s case, along with other marginalized early American religious leaders like William Apess and Jerana Lee, shows that non-white Americans have a “privileged sight” onto America and America’s religious communities that fail to live up to their own ideals of inclusion and equality. The views of marginalized figures are thus essential for an accurate accounting of America’s past.